Bang Bang Room

Paul McCarthy's Bang Bang Room (1992) at the 4th Berlin Biennale in 2006 struck me as being a suburban domestic space mainly because of the early seventies wallpaper and the rooms weren’t of grand proportions and suggested the size of a single person's or child's/teenager's bedroom. It also struck a chord because it had the quality of a film/tv/ theatre set that had become disembodied from its purpose or its legitimate home. It made me think of Gregor Schneider's work that resonates with me for his reconfiguring of architectural spaces to create metaphors for psychological familial trauma. I also thought of Fritz Lang's Secret Beyond the Door and it also echos Piranesi’s work in that it's a functionless, surreal space where there are doors in every wall.

When the work heaved into action the rooms came to life and I was struck by the ferocity of the animation of the inanimate. The walls move mechanically to create a closed room space and then open again to reveal the platform/floor inside. At the same time all the doors are banging loudly. An animated room that makes its own noise immediately made me think of horror films that invest in the idea of the agency of the house, or the anthropomorphising of the house. It’s possible, when there is a gap in the walls to stand on the platform and experience the walls pulling together to make a room that you are trapped in momentarily.

The experience of watching the structure is different to standing on the platform. Watching it you can see the mechanisms and hear the sounds and observe the way the piece operates and moves. this makes the piece a bit like a sideshow, as you watch people go into the work its like watching people on rides on the pier and enjoying their fear from your safe-place of observation. It’s tentatively and with the invigilator's reassuring permission that you dodge the closing walls and stand on the internal platform. There is a masochism involved in agreeing to ‘put yourself through it’ and also to know that you can be observed doing this masochistic act. It reminded me of noisy neighbours, being told off for noise as a child, the discomfort of high density living. Bang Bang Room immediately appeals to me because it draws on the idea of the resonance of a place that lingers. Also the repetition of the movements and banging in the work make it powerful, a kind of looping or blind violent fury. The aggression subsides, but we know it will come again. This makes me think of a cycle of abuse, the knowledge that we can do one thing wrong and the aggressor will be set off again.

Homes To Go To

Regarding 26th March protest: I've just watched video footage from the Guardian taken in and outside Fortnum and Mason's on March 26th after the short occupation of the building. Here protesters are given false information from the police about what would happen to them as they were 'allowed' to leave the building. I think it's extremely telling when the police officer says 'People have got homes to go to!', in a sort of quirky, light way. She seems to be empathetic with the people she's addressing at the same time as being complicit in their restraint. The mumsy comment sums up for me the whole way the police have operated over the business of kettling: the police officer entirely normalises the process. Just because a short sighted judge decides to look kindly upon kettling as a tactic means that now anyone's civil liberties can now be disregarded. Freedom Press give a brief history to kettling here:

'Although not defined in law (it still is simply a police tactic) it was given the green light by the High Court after some protestors questioned the legality of their seven hour kettling in Oxford Circus on Mayday 2001. The courts ruled that the police could under certain circumstances detain people against their will for long periods of time to prevent outbreaks of violence and criminal acts – and typically a breach of the peace. The example they gave was the detaining of football supporters in the ground while opposing fans left the area. The question of the fact most of the 2,000 people detained in Oxford Circus were in fact law abiding was described by the judge as “unfortunate”.'

She also reveals her own lack of authority and a ballsing up of communication, I could point out to be very kind, as a result of cuts and KPI based mismanagement that we're seeing all through the public services. I'm not feeling so kind though, after witnessing a mass compliance on the part of the police to entirely deny people their rights.

'Homes to go to' It's what you might say as a bar woman at the end of the night - haven't you lot got homes to go to, also perhaps a glib comment to a bunch of kids causing a little bit of disturbance in the street. But people were held against their will in a shop, and then kettled on their way out and arrests made.

The fact that I wasn't allowed to go home the other night, while being held in Trafalgar Square was distressing to say the least. Here the protesters ask what they've done wrong and aren't given a straight answer. The 'disorder' that the police say they have protected them from has subsided.

The question for me was, next time, when I have the chance to go out to protest and risk being kettled, will I go? Leave the safe zone of home. I put the kettle on, have a think, there's no question is there.

Perfect Home

I like this radio play

Bexhill on Sea

Nunsploitation

‘Go on! Run your balls off!’ shouts Sister Agatha, when her village-men turn in fear as the Turkish military fleet approach the Italian shores of Otranto. She is María Casares, best known as Death in Cocteau’s Orpheus (1950), bellowing insults at the men who have tortured women from her convent as a wonderful, naughty nun in Flavia the Heretic (1974), directed by Gianfranco Mingozzi. She’s looking forward to their comeuppance. We’ve also seen her enjoying a baptismal release of her bladder en plein air on the hillside and introduce Sister Flavia to the pleasures of holy swaying on your haunches while kneeling in prayer. ‘How many rude things can we make nuns do?’ ask the producers of exploitation sub-genre nunsploitation. Arguably, any exploitation-style efforts to engage our social consciousness are dumped, despite the producers’ claims that the films are based on ‘actual’ historical events. Flavia the Heretic is loosely based on the slaughter of the Catholic martyrs by the Ottoman Turks in Otranto in the late 15th century. But this simply provides a historical backdrop for a whole lot of sleaze. The central characters are revenge-driven, misandrous women. In Killer Nun (1978), directed by Giulio Berruti, with a nod to giallo, the anonymous antagonist snarls to her priest at confessional that she is haunted by traumatic abuse and wants to avenge herself on all men; Flavia too wants revenge for the patriarchal limitations placed on her – her only options are marriage, either to the church or to a man. These films became famous in the 70s when they were shredded and banned for their overt extreme violence and sexual deviance. They currently enjoy a reprieve as recently uncut versions have become available on DVD by distributors such as Shameless Screen Entertainment.

As an excuse for porn, the unleashed repression of nuns is a good one. There are scenes upon scenes of nuns jumping at the chance to indulge their passions: ‘no woman could berate sex completely!’ is the subtext. It is a delicious moment when Anita Ekberg as Sister Gertrude in Killer Nun changes her clothes en route into town and transforms to familiar on-screen Amazonian siren – she sits in a bar, black-stockinged and smoking an impossibly long cigarette to twangy lounge music. She eyes up a wooden but fairly good-looking man at the bar and so the taboo-busting money shot ensues when we see Ekberg enjoy carnal gratification after what we can assume has been some time. Not just that, but the old man she’s going to sneak home to later is, in the eyes of the Catholic church, somewhat important. In Flavia the Heretic, medieval Italian nuns loosen up after they give shelter to female members of the Cult of the Tarantula who are on their annual bender. The nuns are influenced by the women’s hyper-sexual trance state and reel around, shedding their garments and rubbing themselves against columns and each other – and so on to the whole wealth of cheeky spectacles to be had in women-only convents.

Within this fairly formulaic titillation are some imaginative sequences. Nuns dealing with the seepage of their desires is an opportunity for some vibrant visions where their uncensored hankerings come to the surface. The success of these scenes is mainly due to some good pairings of cinematographer and soundtrack composer. In Flavia the Heretic, Alfio Contini (The Night Porter, 1974) teams up with composer Nicola Piovani. After everything goes wrong in the bedroom (Flavia wants to go on top but her new Turkish lover does not want to be dominated), Flavia gets high on mind-bending incense and the vision that follows is a montage complemented by a haunting electronic occult-folk soundtrack: Sister Agatha rises from the dead grinning insanely, blood pours from stigmata, a nun bound to a cross is juxtaposed with a suspended disemboweled cow, a nude gamine woman crawls into the carcass, another sister is outstretched on a table, mock-devoured by more naked people. All this could suggest female subjugation – woman as meat, if the actors/characters didn’t look like they were having so much fun. Play-biting and tousled hair flowing from wimples is not sinister. Rather more, this is a stylised stirring flesh feast.

In Killer Nun, Sister Gertrude believes herself to be the possible killer of patients in the psychiatric hospital she is stationed at. Her headaches from post-brain surgery have led to morphine addiction and unsettling blackouts. Her hallucinations are pieced together over a psychedelic score by Alessandro Alessandroni, who worked closely with Ennio Morricone and Sergio Leone on Italian Western scores, and cinematographer Antonio Maccoppi. His soundtrack is what spotlights Killer Nun among other giallo fare. He uses a range of instruments including 12-string guitar, banjo, classical guitar, electric guitar, mandolin, early drum machine and others (Cinema Suicide blog interview with Tim Fife, Aug 2008) to produce an uncanny discordance suitable for a scene that reflects Gertrude’s drug-induced state. The sequence moves between Gertrude’s vision, a close-up of a unconvincing but gory brain operation, her overbearing mother, a nude man laid out in a morgue, who Gertrude bends down to kiss, and stoned Gertrude in her own bedroom in the hospital being resuscitated by one of the patients. The intercutting of realities to the giallo guitars peaks when the patient is bludgeoned to death and pushed out of a window, seemingly by ‘diminished responsibility’ Gertrude.

My reading of these films, then, is about an enjoyment of the sheer daftness of saucy nuns and the way their overspilling ardor is manifested in such bizarre ways. I think this is the way into the films, as opposed to tracing the closed misogyny in the narratives. I haven’t gone into the sprawl of gender issues here – where revenge plots experiment with women exerting their right to freedom without mapping out the society where it could exist: Flavia eventually punishes her father, but only with the protection of the Turkish soldiers, who in turn persecute her. Also, at one remove from this, arguably the Italian male filmmakers use the nun milieu as a framing device for their male gaze. I don't go into these issues because when Anita Ekberg sways beatifically across the screen it is difficult to imagine her being oppressed by anything.

Published in Electric Sheep Magazine Feb 2011

Freeze Frames and Stasis in La jetée

Chris Marker describes his work La jetée (1962) as a photo-roman in the opening titles. This apt form is used to tell a fragmented story of love, memory and abstracted time travel. Marker optically printed black and white photographs onto cine-film and added a narrator and sound effects for this 28-minute piece. Often mentioned, there is one fleeting moment of moving image in the film, which originated on 35mm and acts as a punctum to the still images. It is difficult to say what Marker’s film is and what it isn’t, as it is so open, but the photo-roman form allows for a very particular and illuminating relationship with the content.

The photo-roman, the photo-story, the comic strip and even the current trend for PowerPoint slide presentation uploaded to YouTube are all a way of bypassing the labour of filmmaking. All, I would say, are a convincing way to communicate a visual story. A scene can be summed up with a part of the whole and the viewer’s mind is activated and invited to form their own conclusions in the spaces between the stills. The tradition of the photo-roman dates back to the medieval period where scrolls of text or phylacteries were incorporated into religious painting. These phylacteries originate as the small rolls of Torah carried by observant Jews as aides-mémoires. The term phylactery went on to be used to indicate the speech used in graphic novels or any kind of protective amulet. In La jetée, the narrator, in the place of a phylactery, takes part in our piecing together of the stills, guiding us in their interpretation. As we engage in this film our own memory may be stirred: of war crimes; a romance; a non-linear relationship with time; the way a film image becomes entwined with our own personal traces and fundamentally our freedom to think.

‘The man’ in La jetée is a prisoner some time after the Third World War in Paris. The victors have colonised underground galleries to escape the upper world riddled with radioactivity. A group of military scientists are running experiments in their search for an emissary into the future who can return with resources to ensure the well-being of the human race. The man is haunted by a childhood memory of a woman at the end of the main jetty at Paris-Orly airport and of a man being shot as he walks to meet the woman. The scientists, judging he is of robust enough mind to visualise the past in this way believe he can endure the trauma of visualising the future. Photographs of scientists are layered with the sound of whispering in German, sometimes there is the sound of a heartbeat that is indiscernible from the sound of military marching. During the trial, the man ‘travels’ back in time to a pre-war period where he enjoys an idyllic romance with a woman he recognises as being the woman from the jetty. Their world is described as ‘dateless’ and a time of affluence. This part of the test accomplished, the scientists think he is ready to go forward in time. He does so and meets the survivors of the human race in the future, who have thrived as a result of his own mission. He returns with a source of energy for Earth and as his reward, these future citizens give him a choice of what period to live in. He chooses to return to the moment on the jetty that has haunted him. On returning, he sees the woman, but as he approaches her, it is him who is shot by one of the victorious assailants who has followed him through time.

Within the story, the man doubts whether the pictures in his mind are dreams, memories or visual derivations of stories he knows. The narrator tells us: ‘Nothing sorts out memories from ordinary moments.’ The narrator directs us through this photo-montage and suggestions are made as to what we are looking at, but what the viewer understands to be a memory could be a real-time event, real time could be an implant, memory could be a dream. The man is also disorientated and a strong theme of doubt emerges. Part of the man’s mental experience is a sequence of close-up images of the woman lying in bed. Stills of her face dissolve into one another and surreal, ambiguous shapes are created on the transition: an eye slips down the side of the cheek, mouths are doubled, the body is dislocated. When I look at the film on YouTube there is even more motion created from the artefacts from low-quality compression. This strange animation of the stills shifts again when the only moving shot plays out: an uncanny moment when the woman blinks. Marker sets up a conflict between the animation of the stills and the moving clip of the woman. She seems re-animated as she is released from her own stasis as a still image, but arguably she was already ‘moving’. With this interplay of still and moving image Marker throws into question the nature of the scene placed before us.

The narrative vehicle for our experience of this disorientation is also a type of stasis that the man believes himself to experience during the experiments. Marker uses the science fiction concept of stasis to both suggest that the man might be transcending his physical bounds but that he might also be simply having a range of disordered thoughts and memories. Either way, Marker refers to the motif of ‘cheating death’ that stasis invokes. Stasis allows the body to be shut down to a semi-human state where individuals can travel for long distances or durations. Often cryogenics is employed, where the body is frozen and then resuscitated unharmed. This concept can be traced back to the wild imaginings of Edgar Allan Poe. I think particularly of ‘The Facts in the Case of M. Valdemar’ (American Whig Review, 1845) where a man at the point of death from tuberculosis is placed in a hypnotic trance by a mesmerist, who is the unnamed narrator of the ‘case’. Poe presented the story as a factual scientific experiment where Valdemar defies death and remains in this unearthly state between life and death for seven months. When released from the trance he immediately decays into a ‘liquid mass of loathsome – of detestable putrescence’.

Links can be made between Poe’s text and the photo-roman as both Marker and Poe reflect with some resolve that death cannot be outdone. In Marker’s piece, death is also linked with the authority of the scientists. Both impose metaphysical and political limits, the epitome of this in La jetée being the restrictions on the man’s romance with the woman. He can visit her, he is ‘her ghost’, but he is always pulled back. Marker suggests there is always a greater power watching over our being; within the narrative of the film this is the apocalyptic victors. Indeed, the film reflects on the subjugation of the individual to superstructures, I don’t think it is a coincidence that the film was made in the same year as the Cuban Missile Crisis, arguably the height of the Cold War. When the man is killed off by one of the underground servicemen, the grandiose testing of his mortality comes to an abrupt halt. The cyclic scene of the man’s death, that always followed him, suggests that his life was always at risk.

In many ways stasis, a concept that allows for such ideal concepts of mental wanderings through time, is revealed in science fiction film to be colonised and controlled by bureaucracy. The dilemma, typical to the genre, of freedom of the imagination versus the institutions and structures that aim to limit our minds is taken on by Marker in La jetée. This dynamic resonates in both the content of the film and in its form. The photo-roman form, however, breathes air into these themes of restriction. Marker trusts in the viewer’s capacity to fill in the gaps between the still images, and to me this is the work’s overarching power. While commenting on the possibility for mind control, ultimately, La jetéeoffers an alternative.

Published in Electric Sheep Magazine 2010

Amer

In giallo (the Italian erotic thriller genre so loved of the 70s), there are two levels of reality: the everyday reality of bumbling detectives or over-curious, gorgeous girls, and a subjective reality, where we might learn about a bitter memory that haunts a serial killer, or a character’s experience of ecstasy, be that of terror or pleasure. In these moments, the director can let loose and use sound and image to crack open linear logic so that rooms can be flooded by unexplained, lurid coloured light and darkened club scenes can be conjured up through just a glint of gold lamé, a sequined nipple and a Morricone beat that nudges us closer and closer towards our libidinal impulses. The co-directing team of Amer (2009), Hélène Cattet and Bruno Forzani, seem to have decided, purely for indulgence, to stay with these introspective realities and extend them for the duration of the feature. Sounds great, what’s not to like about a psychedelic spread of giallo tropes and motifs? But you can have too much of a good thing. I would say that giallo relies on contrast. I gladly sit through scenes of wooden acting and shaky, unconvincing mysteries for the treat that is an Argentodeath: stunningly choreographed and gloriously gratuitous. In Amer there is none of this contrast, and at times it feels like an exercise purely in style.

Amer is a loose, three-part narrative about Ana (played, respectively, by actresses Cassandra Forêt, Charlotte Eugène-Guibeaud and Marie Bos), who was physically and emotionally abused as a child. The film concludes when she returns to the site of her primary trauma, her childhood home, to exact her revenge. With very little dialogue, time is contracted and expanded. The world through Ana’s eyes is conveyed to us in excessive detail that creates an inescapable claustrophobia. Clearly, the filmmakers are very comfortable with the short film format and make the leap into the feature form by using a triptych structure. Essentially though, this is three shorts, whose themes and methods, while seductive, are repetitive – a feature for the sake of it. At times the joy in surface, as Ana fingers a patterned wallpaper, for example, or becomes obsessed with the feel of her bathwater, seems just that – surface. Generally, Amer’s film language is akin to a glossy car advert in the style ofgiallo. At other times, the filmic experimentation is uncompromising, any meaning dissolves and only enigmatic imprints are left. As I see it, the directors need to release themselves from the possessive hold of their giallo parent, and like adolescent rebels, really roll with the unique product of their poetic, independent reconfiguring.

Published in Electric Sheep Magazine 2011